History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.374.3

v7.c94.374.3

It should be the endeavour of leaders of thought in each generation to find out what is essential and vital in tradition (without believing in the infallibility of all traditions) and to present reasoned dogmas which, while retaining the essential elements of tradition, will meet the demands of modern thought and conditions and environment. It is not necessary to say here more about modern rationalism For over two thousand years our ancient writers and smṛtis like those of Manu (XII. 105-106 which are relied upon by Kumārila himself as shown on p. 1261 above) have allowed to *tarka* a place in the matter of finding out what Dharma is and have been most tolerant of differing views even on fundamental matters as shown above and brought about great changes even in religious rituals, philosophical views, social customs and practices without perpetrating atrocities and indulging in wholesale persecutions. A man may be a monotheist, or a polytheist or an image-worshipper, an agnostci, or atheist or an idealist philosopher holding 'nirguna brahma' as the only reality, yet he may nevertheless be held to be a full Hindu, if he conforms to the general attitude towards Veda and social usages. A more radical tolerance than what our people showed throughout the ages is almost unthinkable. Western writers while admitting great tolerance in religious views and practices harp often on the requirements about observing caste rules in matters of food, marriage etc.